13. Tevijjasuttaṃ · 13. 三明经义注
12. Lohiccasuttavaṇṇanā十二、罗希遮经注释
Lohiccabrāhmaṇavatthuvaṇṇanā罗希遮婆罗门事缘注释
§501
501.Evaṃme sutaṃ…pe… kosalesūti lohiccasuttaṃ. Tatrāyaṃ anuttānapadavaṇṇanā. Sālavatikāti tassa gāmassa nāmaṃ, so kira vatiyā viya samantato sālapantiyā parikkhitto. Tasmā sālavatikāti vuccati. Lohiccoti tassa brāhmaṇassa nāmaṃ.
501. 如是我闻……节选自《罗诘经》，记于迦萨罗国。此处为无上位阶的阐述。萨拉瓦提者，谓彼村落之名，状若篱笆环绕，四面皆有莎草墙垣，故名萨拉瓦提。罗诘则为该婆罗门之姓名。
§502-503
502-503.Pāpakanti parānukampā virahitattā lāmakaṃ, na pana ucchedasassatānaṃ aññataraṃ. Uppannaṃ hotīti jātaṃ hoti, na kevalañca citte jātamattameva. So kira tassa vasena parisamajjhepi evaṃ bhāsatiyeva. Kiñhi paro parassāti paro yo anusāsīyati, so tassa anusāsakassa kiṃ karissati. Attanā paṭiladdhaṃ kusalaṃ dhammaṃ attanāva sakkatvā garuṃ katvā vihātabbanti vadati.
502-503. 『恶』一词，由于断绝他人怜悯心而称之为懒惰，非指恒常灭绝。『生于』者，指生起，不止是心中生起而已。此言如其存在即如是，非专指心识而已。此说乃该婆罗门日常所述。谓曰：“何人可称为他人？唯有能领导他人者是也。领导者其所为何事？言己所得之善法，由己珍护，敬重而恪守，乃应修持。”
§504-407
504-407.Rosikaṃ nhāpitaṃ āmantesīti rosikāti evaṃ itthiliṅgavasena laddhanāmaṃ nhāpitaṃ āmantesi. So kira bhagavato āgamanaṃ sutvā cintesi – ‘‘vihāraṃ gantvā diṭṭhaṃ nāmaṃ bhāro, gehaṃ pana āṇāpetvā passissāmi ceva yathāsatti ca āgantukabhikkhaṃ dassāmī’’ti, tasmā evaṃ nhāpitaṃ āmantesi.
504-507. 『嗔者责骂、警诫』，此『嗔』用作阴性词，意为指责、告诫。该婆罗门闻世尊来临后，思虑曰：“入其处所可见胜名，然须建屋迎请，亦当视之如实，于供养比库时展示之。”因此发出嗔者责诤之言。
§508
508.Piṭṭhito piṭṭhitoti kathāphāsukatthaṃ pacchato pacchato anubandho hoti. Vivecetūti vimocetu, taṃ diṭṭhigataṃ vinodetūti vadati. Ayaṃ kira upāsako lohiccassa brāhmaṇassa piyasahāyako. Tasmā tassa atthakāmatāya evamāha. Appeva nāma siyāti ettha paṭhamavacanena bhagavā gajjati, dutiyavacanena anugajjati. Ayaṃ kirettha adhippāyo – rosike etadatthameva mayā cattāri asaṅkhyeyyāni. Kappasatasahassañca vividhāni dukkarāni karontena pāramiyo pūritā , etadatthameva sabbaññutaññāṇaṃ paṭividdhaṃ, na me lohiccassa diṭṭhigataṃ bhindituṃ bhāroti, imamatthaṃ dassento paṭhamavacanena bhagavā gajjati. Kevalaṃ rosike lohiccassa mama santike āgamanaṃ vā nisajjā vā allāpasallāpo vā hotu, sacepi lohiccasadisānaṃ satasahassassa kaṅkhā hoti, paṭibalo ahaṃ vinodetuṃ lohiccassa pana ekassa diṭṭhivinodane mayhaṃ ko bhāroti imamatthaṃ dassento dutiyavacanena bhagavā anugajjatīti veditabbo.
508. 『支持』与『被支持』语意通达互依，前后相连。『解除』即释除，使见解顺畅。此为罗诘婆罗门近侍护法之意。因其所愿，如是说焉。世尊初次言时即指责，第二次言时则随顺。此处作比喻说：嗔者即是领导者，我以无数世劫修成无数难行波罗蜜，具足一切通达之智，不愿破坏罗诘之见解。为彰显此意，世尊初言指责，复次言随顺。若仅罗诘进退两难，或于其部众之百千疑惑，我为解决其一见道理者，何益？此意显明，故世尊二次言不同音调而前后贯通。
Lohiccabrāhmaṇānuyogavaṇṇanā诘问罗希遮婆罗门注释
§509
509.Samudayasañjātīti samudayassa sañjāti bhoguppādo, tato uṭṭhitaṃ dhanadhaññanti attho. Ye taṃ upajīvantīti ye ñātiparijanadāsakammakarādayo janā taṃ nissāya jīvanti. Antarāyakaroti lābhantarāyakaro. Hitānukampīti ettha hitanti vuḍḍhi. Anukampatīti anukampī, icchatīti attho, vuḍḍhiṃ icchati vā no vāti vuttaṃ hoti. Nirayaṃ vā tiracchānayoniṃ vāti sace sā micchādiṭṭhi sampajjati, niyatā hoti, ekaṃsena niraye nibbattati, no ce, tiracchānayoniyaṃ nibbattatīti attho.
509. 『由因而生』者，谓由因缘聚合生起。『集』者，缘起而生之财富粮食等利益。依托者乃亲族、亲朋及共业者，因赖于此等而生存。『障碍者』谓妨害利益者。『利益与怜悯』此处‘利益’意指福乐增长，‘怜悯’言愿望，有增加福乐之意，且愿此增长或不愿其增长。言若生恶道等错误见，则将必定堕恶趣，若非，则不必然堕恶趣，唯此义也。
§510-512
510-512. Idāni yasmā yathā attano lābhantarāyena sattā saṃvijjanti na tathā paresaṃ, tasmā suṭṭhutaraṃ brāhmaṇaṃ pavecetukāmo ‘‘taṃ kiṃ maññasī’’ti dutiyaṃ upapattimāha. Ye cimeti ye ca ime tathāgatassa dhammadesanaṃ sutvā ariyabhūmiṃ okkamituṃ asakkontā kulaputtā dibbā gabbhāti upayogatthe paccattavacanaṃ, dibbe gabbheti attho. Dibbā, gabbhāti ca channaṃ devalokānametaṃ adhivacanaṃ. Paripācentīti devalokagāminiṃ paṭipadaṃ pūrayamānā dānaṃ, dadamānā, sīlaṃ rakkhamānā, gandhamālādīhi, pūjaṃ kurumānā bhāvanaṃ bhāvayamānā pācenti vipācenti paripācenti pariṇāmaṃ gamenti. Dibbānaṃ bhavānaṃ abhinibbattiyāti dibbabhavā nāma devānaṃ vimānāni , tesaṃ nibbattanatthāyāti attho. Atha vā dibbā gabbhāti dānādayo puññavisesā. Dibbā bhavāti devaloke vipākakkhandhā, tesaṃ nibbattanatthāya tāni puññāni karontīti attho. Tesaṃ antarāyakaroti tesaṃ maggasampattiphalasampattidibbabhavavisesānaṃ antarāyakaro. Iti bhagavā ettāvatā aniyamiteneva opammavidhinā yāva bhavaggā uggataṃ brāhmaṇassa mānaṃ bhinditvā idāni codanārahe tayo satthāre dassetuṃ ‘‘tayo kho me, lohiccā’’tiādimāha.
510-512. 今者因众生因自身利益受阻并未如已受阻于他人，故世尊欲启发彼布施善行之梵行者曰：“尔意如何？”复次宣说：彼等所言者，乃经闻如来教法，不能证入圣境，谓众生似胎藏，所谓胎藏者，乃天界中阴暗隐蔽之谓。『周遍』指天界之修行者往来路径以至善行、布施、守持戒律、献香花等供养、修习正法，称为周遍、覆盖、成就之义。『天界之生灭』谓天界诸天宫殿之成灭。或谓胎藏为布施等善业之殊胜种子，『天生』即天界报应，是天福果报之意。『障碍者』谓损害此诸善行及善果报之种种妨碍。如此，世尊以比喻不定之法，历数种种，于彼婆罗门破除其执见，因而示现三尊师曰：“此三者即我，罗诘等。”
Tayo codanārahavaṇṇanā三种应受责难者注释
§513
513. Tattha sā codanāti tayo satthāre codentassa codanā. Na aññā cittaṃ upaṭṭhapentīti aññāya ājānanatthāya cittaṃ na upaṭṭhapenti. Vokkammāti nirantaraṃ tassa sāsanaṃ akatvā tato ukkamitvā vattantīti attho. Osakkantiyā vā ussakkeyyāti paṭikkamantiyā upagaccheyya, anicchantiyā iccheyya, ekāya sampayogaṃ anicchantiyā eko iccheyyāti vuttaṃ hoti. Parammukhiṃ vā āliṅgeyyāti daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ pacchato gantvā āliṅgeyya. Evaṃsampadamidanti imassāpi satthuno ‘‘mama ime sāvakā’’ti sāsanā vokkamma vattamānepi te lobhena anusāsato imaṃ lobhadhammaṃ evaṃsampadameva īdisameva vadāmi. Iti so evarūpo tava lobhadhammo yena tvaṃ osakkantiyā ussakkanto viya parammukhiṃ āliṅganto viya ahosītipi taṃ codanaṃ arahati. Kiñhi paro parassa karissatīti yena dhammena pare anusāsi, attānameva tāva tattha sampādehi, ujuṃ karohi. Kiñhi paro parassa karissatīti codanaṃ arahati.
513．此处所说的催促者，是在三位老师中对被催促者的催促。因为没有其他心来辅佐，所以为了教导他，没有其他心来辅佐。所谓『回转』，意指不间断地从未放弃这个教法，因而兴起而行。就如若有不肯接受的，应当去追求；若有欲望，应当愿求；若与某一人结合则不愿意，因不愿与那人依附，因此愿离开单独一人。又或若对面前者抱持亲近，则目睹虽不愿，但已站于对面之后，仍然去抱持。以此类推，即便是本尊世尊说『这是我的弟子』，在训诲他们以此贪执之法相继运行时，我也如此说。故所谓这是你自己心中那种贪执之法，就如你因不肯接受而努力，仿佛亲近面前者、抱持面前者一般，亦当被该催促所激励。何以为催促？乃是以法令你对己当事纯正完成，好好实践，不使迷惑；如是以法令你完备，可为催促。
§514
514.Niddāyitabbanti sassarūpakāni tiṇāni uppāṭetvā parisuddhaṃ kātabbaṃ.
514．当当断之，是指需将杂质类型的草拔除，令其清净。
§515
515. Tatiyacodanāya kiñhi paro parassāti anusāsanaṃ asampaṭicchanakālato paṭṭhāya paro anusāsitabbo, parassa anusāsakassa kiṃ karissatīti nanu tattha appossukkataṃ āpajjitvā attanā paṭividdhadhammaṃ attanāva mānetvā pūjetvā vihātabbanti evaṃ codanaṃ arahatīti attho.
515．关于第三次催促：若因不放弃之时，有人受到他人劝导而应当顺从，然而作为受劝导者应如何行？对劝导者又能做何事？答案是：不可心存轻慢，要视受劝导事为自身法，怀以尊敬，依教而行，这即是阿拉汉的催促之义。
Na codanārahasatthuvaṇṇanā不应受责难的导师注释
§516
516.Nacodanārahoti ayañhi yasmā paṭhamameva attānaṃ patirūpe patiṭṭhāpetvā sāvakānaṃ dhammaṃ deseti. Sāvakā cassa assavā hutvā yathānusiṭṭhaṃ paṭipajjanti, tāya ca paṭipattiyā mahantaṃ visesamadhigacchanti. Tasmā na codanārahoti.
516．所谓不做催促者，是因为当初已确认自身如父母般立定，便传授弟子们法教。弟子受其教化，依教真实修行，由此得到具大殊胜。故不属于催促者。
§517
517.Narakapapātaṃ papatantoti mayā gahitāya diṭṭhiyā ahaṃ narakapapātaṃ papatanto. Uddharitvāthale patiṭṭhāpitoti taṃ diṭṭhiṃ bhinditvā dhammadesanāhatthena apāyapatanato uddharitvā saggamaggathale ṭhapitomhīti vadati. Sesamettha uttānamevāti.
517．我原本见闻持有的见解是堕入地狱恶道；后来被救拔而站立于地上；又借由法教的慈力，其见解破除，出离恶趣，而立于天道高处，这即是所说的彻底升起。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如此，在《吉祥悦意》长部注中
Lohiccasuttavaṇṇanā niṭṭhitā. · 《罗希遮经》注释终了。